293. That was cutting the Gordian knot, and answering the conclusion of an argument not by refuting it but by opposing thereto a contrary argument. Which procedure does not conform to the laws for philosophical disputes. Notwithstanding, most of the Cartesians contented themselves with this, albeit the inward experience they adduce does not prove their assertion, as M. Bayle has clearly shown. M. Regis (Philos., vol. 1, Metaph., book 2, part 2, c. 22) thus paraphrases M. Descartes' doctrine: 'Most philosophers', he says, 'have fallen into error. Some, not being able to understand the relation existing between free actions and the providence of God, have denied that God was the first efficient cause of free will: but that is sacrilegious. The others, not being able to apprehend the relation between God's efficacy and free actions, have denied that man was endowed with freedom: and that is a blasphemy. The mean to be found between these two extremes is to say' (id. ibid., p. 485) 'that, even though we were not able to understand all the relations existing between freedom and God's providence, we should nevertheless be bound to acknowledge that we are free and dependent upon God. For both these truths are equally known, the one through experience, and the other through reason; and prudence forbids one to abandon truths whereof one is assured, under the pretext that one cannot apprehend all the relations existing between them and other truths well known.'
294. M. Bayle here remarks pertinently in the margin, 'that these expressions of M. Regis fail to point out that we are aware of relations between man's actions and God's providence, such as appear to us to be incompatible with our freedom.' He adds that these expressions are over-circumspect, weakening the statement of the problem. 'Authors assume', he says, 'that the difficulty arises solely from our lack of enlightenment; whereas they ought to say that it arises in the main from the enlightenment which we have, and cannot reconcile' (in M. Bayle's opinion) 'with our Mysteries.' That is exactly what I said at the beginning of this work, that if the Mysteries were irreconcilable with reason, and if there were unanswerable objections, far from finding the mystery incomprehensible, we should comprehend that it was false. It is true that here there is no question of a mystery, but only of natural religion.
295. This is how M. Bayle combats those inward experiences,
whereon the Cartesians make freedom rest: but he begins by reflexions with which I cannot agree. 'Those who do not make profound examination', he says (Dictionary, art. 'Helen.', lit. ΤΔ), 'of that which passes within them easily persuade themselves that they are free, and that, if their will prompts them to evil, it is their fault, it is through a choice whereof they are the masters. Those who judge otherwise are persons who have studied with care the springs and the circumstances of their actions, and who have thought over the progress of their soul's impulses. Those persons usually have doubts about their free will, and even come to persuade themselves that their reason and mind are slaves, without power to resist the force that carries them along where they would not go. It was principally persons of this kind who ascribed to the gods the cause of their evil deeds.'
296. These words remind me of those of Chancellor Bacon, who says that a little philosophy inclineth us away from God, but that depth in philosophy bringeth men's minds about to him. It is the same with those who reflect upon their actions: it appears to them at first that all we do is only impulsion from others, and that all we apprehend comes from without through the senses, and is traced upon the void of our mind tanquam in tabula rasa. But more profound meditation shows us that all (even perceptions and passions) comes to us from our own inner being, with complete spontaneity.
297. Yet M. Bayle cites poets who pretend to exonerate men by laying the blame upon the gods. Medea in Ovid speaks thus:
Frustra, Medea, repugnas,
Nescio quid Deus obstat, ait.
And a little later Ovid makes her add:
Sed trahit invitam nova vis, aliudque Cupido,